The Whole Body of Religion, Chapter 16
CHAP. XVI. Concerning the Lords Supper.
BY what hath been delivered by us, concerning our communion with Chriſt, the word of the Goſpel, the Sacraments in generall, and Baptiſme in ſpeciall, it may be eaſily known what our faith and belief is concerning the Lords Supper.
DOCTRINE I. That the Sacrament of the Lord's Supper is an inſtrument uſed by the holy Ghoſt for the furthering of our communion with Chriſt and his Church.
WE believe, that the Sacrament of the Supper is not onelyonly a teſtimonie of our communion with Chriſt, and ſo with his fleſh and bloud, and alſo with the whole Church: but alſo an inſtrument uſed by the holy Ghoſt to confirme and further the ſame. The Apoſtle ſaith as much,a1 Co…. 10.16. The bread which we break, is it not the communion of the body of Chriſt? The breaking and the receiving the bleſſed bread, he calls the communion of the Lord's body: becauſe, they which eat thereof with actuall faith in the Lord himſelf, grow up together in communion with the Lord himſelf, and with his fleſh and bloud: Even as they alſo, which with faith embrace the word preached by the Apoſtles,b1 Iohn. 1.3. have alſo fellowſhip with the Apoſtles; and that fellowſhip is with the Father, and his Son Ieſus Chriſt.
DOCT. II. A confirmation of the former.
FOr as Baptiſme is an inſtrument to inchoate and begin this communion; becauſe thereby we are born again in Chriſt: So the Supper was inſtituted to perfect the ſame; becauſe therein we are fed with the fleſh and bloud of Chriſt, that we may grow up in him.a1 Cor. 12.13. For, as the Apoſtle ſaith, by one Spirit are we all Baptized into one body, and have been all made to drink into one Spirit.
DOCT. III. That the furthering and increaſing of our communion with Chriſt, is the chief end of the Lords Supper.
THe Lords Supper was, indeed inſtituted for many other ends: to wit, that being admoniſhed both by words and ſignes repreſenting the Lords death and the effuſion of his moſt precious bloud, we might call to mind and thankfully acknowledge the great benefit of our Redemption. For what ſaith the Apoſtle?b1 Cor. 11.26. As often as ye eat this bread, and drink this cup, ye do ſhew the Lords death till he come. To theſe ends therefore ſerveth it, that we may be confirmed in our faith about the remiſſion of our ſins, that we may be nouriſhed unto the hope of a bleſſed reſurrection, that we may be ſtirred up to give thanks unto God for ſo great a benefit, and to repent us of our ſins, and laſt of all to renew our covenant made with God, openly and in the preſence of the whole Church. But becauſe all theſe tend to no other end but this, that we may be more and more united unto Chriſt: and become one with him, and thataGal. 2.20 he may live more effectually in us, and we in him,bEph. 5.…0. being made fleſh of his fleſh and bone of his bones: Therefore we doubt not, but the Supper was chiefly and principally inſtituted, for the increaſing and furthering this our union and communion with Chriſt, in which is perfected and conſummated our ſalvation. Whereunto alſo ſerveth the bread and wine, being bodily nouriſhments: That we may know it for certain, that, what the bread and wine is for the nouriſhing of our bodyes, and the preſerving of this naturall life, ſuch alſo is the fleſh and bloud of Chriſt for the feeding of our ſouls, and the maintenance of our Spirituall life.
DOCT. IV. Why the bread is called the body of Chriſt.
FRom whence alſo we may learn, why Chriſt calleth this bread his body: Not ſo as if it were either properly his true body; or as if his body were included in it: or ſo, as if it were but a bare and naked ſigne of his body which was broken and crucified for us: But becauſe it is a Sacrament thereof (and Sacraments, as St. Auguſtine ſaith, are often called by the names of thoſe things, whereof they are Sacraments) and ſo is made an inſtrument of the holy Ghoſt, for the communicating unto us the true body of Chriſt, and for the confirming us in the communion thereof. As alſo the Apoſtle for the ſame reaſon, ſpeaking of Baptiſme, called it not a ſigne of regeneration, but the very laver of regeneration: without doubt, becauſeaEph. 5.26. with the waſhing of water by the word, as by a fit and convenient inſtrument, Chriſt by the effectuall working of his Spirit, doth inwardly waſh, cleanſe, and regenerate us.
DOCT. V. That the bread is but improperly and figuratively called the true and ſubſtantiall body of Chriſt.
WHerefore we doubt not but in the words of the Supper the true and naturall body of Chriſt is predicated of the bread: eſpecially, ſeeing that for explication ſake there is added,bLuk. 22.19, Which is given for you: So that this is a moſt true ſaying, the bread is Chriſts body, to wit, that true boby which was given for us: but this is improperly and figuratively: ſeeing that in very deed the bread was given for us, but the true body of Chriſt, whereof the bread is a Sacrament.
DOCT. VI. That the body of Chriſt is not in the bread really and properly.
FRom hence alſo we are confirmed in our opinion, that as the bread is not properly the very body of Chriſt, but a Sacrament thereof, ſo likewiſe the body of Chriſt is not really and properly in the bread. For in Sacraments the things themſelves whereof they are Sacraments, are not really included, although they ſometimes receive the names thereof: As it appeareth plainly in Baptiſme without all controverſie: in which no man ſaith that either the bloud of Chriſt, by which we are waſhed from our ſins, or regeneration it ſelf is included: For neither in the word of the Goſpel are included really thoſe things, which thereby are declared. Now the Sacraments are the viſible word. But neither did Chriſt ſay, My body is in this, that is, in the bread; but he uſed another farre different manner of ſpeaking, to wit This, that is, This bread is my body. Now if any one liſt to be contentious, and ſay that the ſenſe is all one: It will follow, that if the body of Chriſt be really in the bread, the bread likewiſe is really, properly, and ſubſtantially the body of Chriſt: which if it be impious once to affirme; then cannot the other be affirmed without great impietie. And yet we deny not but that Sacramentally it may be ſo, according to the ſenſe in which we ſay, that in the word of the Goſpel is remiſſion of ſins, life, and ſalvation, which thereby are declared and offered unto us. But, foraſmuch as by ſuch manner of ſpeaking the vulgar ſort are commonly drawn to ſuperſtition, we judge it fitting to abſtain altogether from them, and we hold it moſt mete to uſe ſuch formes of words as we find recorded in the ſacred Scripture.
DOCT. VII. That in the Supper not onelyonly the ſignes? but alſo the things themſelves ſignified, are diſtributed.
NOw without all manner of controverſie this we hold for a ſure poſition, and a certain truth, that, although the very body and bloud of the Lord are not, that is, exiſt not in their own ſubſtance, and really and properly in the bread & wine, but in heaven: Yet together with the diſtribution of the bread and wine, the very fleſh and bloud alſo are truely offered unto all to be eaten, and to be drunk. But how? Not ſimply, but as the one was delivered unto death for us, and the other poured forth for the remiſſion of our ſins. For the words of Chriſt inaIohn 6.51. Iohn are manifeſt concerning the eating of his fleſh and the drinking of his bloud, if any man will have life in him: and conſonant and agreeable unto the words of Chriſt are the words of the Apoſtle alſo ſaying,b1 Cor. 11.27. Whoſoever ſhall eat this bread and drink this cup of the Lord unworthily, ſhall be guilty of the [true] body and bloud of the Lord. Neither do we doubt but, as Chriſt openly commanded the bread to be eaten, ſo alſo not long after where he ſaid, this is my body, he ſecretly commanded that alſo to be eaten no leſſe then the bread; but yet each after it's own manner.
DOCT. VIII. That none but the faithfull do truely eat the true fleſh of Chriſt.
BUt yet, notwithſtanding the fleſh of Chriſt is in the Supper offered unto all to eat, we believe that they are the true faithfull onelyonly which do truely eat thereof. And that for theſe reaſons: Firſt, becauſe they onelyonly have communion with Chriſt, and ſo alſo with his fleſh and bloud; but others have not; neither are they made partakers thereof, when they receive the bread. Secondly, becauſe they onelyonly have the Spirit of Chriſt, by the power of whom alone the fleſh of Chriſt is truely communicated. Thirdly, becauſe they onelyonly bring faith with them, without which there can be no true receiving and eating thereof. For neither doth Chriſt himſelf truely and really exhibit his true body, but to them who as truely believe that his body was delivered unto death for them, and his bloud poured forth for their ſins, as they believe that thoſe words are true, THIS IS MY BODY.
DOCT. IX. That Hypocrites eat the body of Chriſt Sacramentally.
MEan while we deny not but that even Hypocrites themſelves void of true and juſtifying faith, when they receive and eat the bread as the Sacrament of the Lords body, may be ſaid in ſome ſort to eat the true body of Chriſt, to wit, Sacramentally, but not truely and really. As the Apoſtle in like manner ſaith, that all the Corinthians, which were Baptized with water, were alſo ſanctified, and juſtified, to wit, Sacramentally, as we declared before: although they were not all truely made ſuch.
DOCT. X. That, of thoſe that eat there are three ſorts, and ſo divers manners of eating.
FRom whence we are taught that there are three ſorts of men, of whom there may a queſtion be made, whether they eat the fleſh of Chriſt, or no. The firſt is of thē, which receive the bread as common bread, and not as a Sacrament: And theſe eat not the body of Chriſt in any ſort; but are true Capernaites: and their eating is merely carnall. The ſecond is of them, which contrarily eat not the bread at all (but yet not out of contempt) but believe the Goſpel onelyonly, and their eating is merely Spirituall. The third and laſt ſort is of them, which not content onelyonly with believing the Goſpel, receive the bread alſo: not ſimply, as the firſt, as if it were bare and common bread; but as the Sacrament of the Lords body: whereupon they may be ſaid alſo to receive and eat Sacramentally. But, foraſmuch as this may be done by the true Godly as well as by thoſe which are hypocrites and ungodly, but yet after a different manner: the one ſort eating alſo by faith, and the other without true faith: Therefore alſo we ſay, that the ungodly and hypocrites eat onelyonly Sacramentally, but the true Godly both Sacramentally, and truely, and Spiritually, and ſo unto ſalvation.
DOCT. XI. That by faith onelyonly the true body of Chriſt is eaten.
BUt, whereas we ſay that the faithfull onelyonly receive the true body of Chriſt, not Sacramentally onelyonly, but alſo truely: we underſtand it of eating, not with the mouth of the body, but the mind and Spirit endued with faith, and that by the operation of the holy Spirit effectually working in us, and applying Chriſt wholly unto us. For it is the food of the mind, (asaCyprian. Serm. de Coena. Cyprian ſpeaketh) and not of the belly. And (as Chriſt ſpeaketh, and St. Auguſtine expounds it)bIoh. 6.36. It is the Spirit that quickeneth: the fleſh profiteth nothing. And the Apoſtle teacheth, Thatc1 Cor. 12.13. by one Spirit we are all Baptiſed into one body, and have been all made to drink into one Spirit. And if all our true union with Chriſt is by the holy Spirit, although he with his body be in heaven, and we on earth: It is neceſſarie alſo that the eating be after the ſame manner. For what is it to eat, but to receive and unite the food unto thee for the nouriſhment of that part, for which it is appointed? Now the fleſh of Chriſt (as we ſaid before) is the food of the mind, and not of the belly. Neither truely do we eat the body of Chriſt any otherwiſe, but as it was delivered to death for us, & made without bloud, as the words do ſound, and the breaking of the bread doth repreſent unto us, and alſo as the paſſeover and other ſacrifices were wont to be eaten. But now the body liveth, and cannot be without bloud: As at the firſt Supper it was neither dead, nor without bloud. To ſay then, that properly that body doth paſſe into our bodyes, and that by the mouth, it is no leſſe then ſacriledge. To what end alſo is this, that as the bread is diſtributed without the wine, and the wine without the bread; ſo alſo the body without the bloud and the bloud apart without the body is given in the Sacrament of the Lords Supper. But that we may underſtand, that the body and bloud in their very ſubſtance, and as they are in heaven, do not paſſe through our mouthes, but are received onelyonly by a faithfull remembrance ſtirred up in us effectually by the holy Spirit? For this is the thing which the Lord required, ſaying,aLuk. 22.20. This do in remembrance of me. And again,b19. This is my body which is given for you. For in ſo ſpeaking he required faith of them by which they ſhould believe this, and by believing eat: that is, apply it to themſelves for the food and life of their ſouls. Wherefore we are verily perſwaded, that they do truely, and not imaginarily, eat the fleſh of Chriſt, whoſoever believe that it was delivered unto death for an expiatorie ſacrifice to cleanſe them from their ſins, and ſo believing, embrace with a faithfull mind, and apply it unto themſelves. And whoſoever thus eat the body of Chriſt, as dead, we doubt not but they are more and more joyned and knit unto it now being living and quickning, according to the promiſe of Chriſt, who having firſt ſaid,cIoh. 6.56. He that eateth my fleſh, afterwards added; dwelleth in me and I in him.
DOCT. XII. That the opinion concerning the eating of Chriſts body corporally, is not to be admitted, as being vain and improfitable.
Furthermore, foraſmuch as this manner of eating the fleſh of Chriſt, to wit, by faith, is certain and ſaving; and that other feigned manner of eating, by the mouth of the body, cannot be demonſtrated unto us out of the holy Scripture: and again, Though we ſhould grant that there may be ſome probabilitie for it, yet it is neither neceſſarie nor behoofull for the ſoul; but contrarily doth bring with it many miſchiefs into the Church, as monſtrous hereſies, idolatrie, worſhipping of idolls, ſtirrs, contentions, ſchiſmes, diſſipation of Churches, & ſo expoſes our Chriſtian Religion to be derided by infidells. We believe that true pietie requires, that we reſt contented with that manner of eating, which is by the Spirit and faith, not troubling our ſelves about the other, but taking our leave of that, embrace after a godly manner, and entertain brotherly charitie & peace one with another; for which end alſo the holy Supper was inſtituted: For laſt of all that manner of ſpeech cannot be granted in any other ſenſe, but as we are wont to ſay that we have received with our ears, what we underſtand by hearing the word with our ears. But we are altogether againſt bringing in into Chriſtian Religion ſuch phraſes, or manner of ſpeaking as is ſtrange and not uſed in holy Scripture, eſpecially if it be not onelyonly unprofitable, but alſo pernicious.
DOCT XIII. That in the Lord's Supper the fleſh of Chriſt is truly preſent, but yet after a Spirituall manner.
FRom what hath been ſaid both concerning the true union, and alſo the true eating, is eaſy to be gathered what our belief is concerning the true preſence. We believe then, that if we be truly and really united with Chriſt, and ſo with his fleſh and bloud; and if we eat his fleſh and drink his bloud indeed, the ſame Chriſt is preſent with us, not onelyonly by his Deitie, but alſo by his fleſh and bloud, to as many as are united with him, and eat his fleſh and drink his bloud. For what can be more preſent to thee then that which thou doeſt truly eat and drink, and whereunto thou art conjoyned by thy ſubſtance, and which again is coupled unto thee by it's ſubſtance; and from whence as from the head, life, ſenſe, and motion is derived unto thee as unto a member?
DOCT. XIV. That as the union and eating is, ſuch is the preſence, to wit, Spirituall.
ANd, as the union as well as the eating is wrought by the Spirit and faith: ſo alſo we are taught and believe that the preſence is onelyonly Spirituall and in ſuch men as are endued with the Spirit of God and faith; And therefore that it cannot be hindred by any diſtance of place though never ſo great.
DOCT. XV. That a thing is ſo farre ſaid to be preſent or abſent as it is either received or not received.
FOr it is not the nearneſſe or diſtance of place that makes a thing to be preſent or abſent, but the partaking thereof or the not partaking. The Sunne, we know, although it be farre remote and diſtant from us, is notwithſtanding ſaid, and truly ſaid to be preſent to our eyes, foraſmuch as we are made partakers of the light thereof: and again, it is ſaid to be abſent, when as it is either by the interpoſition of clouds concealed from us, or elſe is gone down to the other Hemiſphere that it cannot be ſeen of us.Auguſt. ad vol. Epiſt. 3. Col. 10. With the blind man the Sun is never preſent, although it ſhine upon his eyes never ſo much: As the caſe is likwiſe with the deaf man as concerning Muſicall Harmonie; and with the unskilfull and unlearned man, as concerning the underſtanding of an unknown tongue or ſcholarlike oration. God alſo is ſaid to be farre from the ungodly; becauſe he is not received of them by faith: although by his eſſence he is not farre from any one of us. For in him we live move & have our being. As farre forth therefore as a thing is received or not received by us, whether it be by way of nutrition, or by the ſenſes, or the underſtanding or any other way: ſo farre forth it is ſaid either to be preſent or abſent.
DOCT. XVI. What manner of preſence it is that we deny, and what it is that we admit.
WHerefore, although we deny that either the ſubſtance of the bread is changed, or annihilated and reduced into nothing, and that the true fleſh of Chriſt ſucceedeth in the place thereof, and ſo is made preſent, that the true ſubſtance of the body of Chriſt lies hid under the accidents of bread: and again, Although we deny that the fleſh of Chriſt is really and ſubſtantially preſent in the bread, which hath no union with it but onelyonly Sacramentall, which is ſounded in the myſticall relation: and again, Although we deny that it is preſent to the wicked and ungodly which have not that Spirituall communion with Chriſt, neither can be ſaid truely to eat his fleſh. And further, Although, we do not admit of ſuch a preſence of the body of Chriſt by which, as at the firſt Supper it was preſent to the Apoſtles after a viſible manner, Yet now it is preſent to the faithfull upon earth at the time of the Supper, though after an inviſible manner, and not comming within the compaſſe of ſenſe; becauſe this is not onelyonly contrary to the nature of Chriſts body, but alſo manifeſtly repugnant to the holy Scripture. And to conclude, Although we deteſt and abhorre that manner of preſence, after which ſome feigne that the fleſh of Chriſt is really and ſubſtantially every where preſent: Yet we believe and confeſſe ſuch a preſence, as by reaſon of the things which are truely preſent to us (becauſe we are truely made partakers thereof) is no leſſe eſſentiall, then it is Spirituall, and that both for the things which are truely preſent to us, (becauſe we are truely made partakers thereof) and alſo for the manner after which they are preſent, and and truely communicated unto us. Moreover, we do in no wiſe deny that the fleſh of Chriſt is preſent in the bread, and his bloud in the wine: but yet we would have it to be underſtood in ſuch manner, as we are wont to ſay, that whatſoever is preached and offered unto us in the word of the Goſpel, the ſame is alſo preſent and contained in it. For the Sacraments are the viſible word: and every thing ſignified is after ſome manner in it's ſigne, and is wont to be exhibited together with it.
DOCT. XVII. That the preſence of Chriſts body in the Supper depends not on ubiquitie, but on the words of Chriſt.
FRom whence it is manifeſt that the preſence of Chriſts body in the Supper, depends not on ubiquitie (as ſome have dreamed) but on the words of Chriſt working in us to whom it is made preſent, by the holy Spirit. For had the Apoſtles eaten the bread which they received from the hands of Chriſt, before they had heard and received by faith theſe words of his THIS IS MY BODY: they had certainly received and eaten nothing elſe but bread: So that for the eſtabliſhing of the reall preſence in the bread, that monſtrous and prodigious opinion concerning ubiquitie, a thing odious to God and his Church, fetcht out of the diſtinction of the School-men but contrarie even to the opinion of the School-men, had then nothing at all helped them.
And this is our belief and confeſſion concerning the communion, the true eating, and the true preſence of Chriſt's body.
DOCT. XVIII. What rites and ceremonies are to be uſed at the celebration of the Lord's Supper.
COncerning the rites and ceremonies to be uſed at the celebration of the Lords Supper, this onelyonly we ſay, That thoſe are moſt to be approved, which come neareſt to the practice of the Apoſtles.